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AN 



ESSAY 



ON 

THE ATONEMENT, 

BEING 

AN ATTEMPT TO ANSWER THE QUESTION, 

BIB CHRIST BIE FOB. Ahh MANKINB 



BY A FRIEND TO TRUTH. 



" Come, for all things are now ready . w — 

TPE SAVIOUR 



g^^^^ ^>i— » ■ 



NEW-YORK, 



PUBLISHED BY SAMUEL WHITING 8c CO. 

J. SBTMOUR. PRINT. 

1811. 






JU 



A 






CO 

~ PREFACE. 



^ 



j^LTHOUGH writings of a controversial na- 
ture sometimes disturb the peace of the Church 
of Christ, by exciting an undesirable oppo- 
sition, and disaffection among its members; 
yet there are times in which the state of the 
Church does absolutely require them. And at 
such times, if written in a Christian spirit, and 
with a steady eye to Gospel truth, they may be 
eminently useful. Whether this Essay be thus 
seasonable, the public must judge. We have, 
however, to observe, that as it was not originally 
designed for the press, the author would not have 
consented to its publication, had he not believed, 
that the sentiments which it opposes are, in their 
consequences, at least, calculated to do much in- 
jury to the souls of men. 

Such views are entertained by some, of the na- 
tural depravity of man, and of the extent of 
Christ's atonement, as not only give the sinner 
an excuse for continuing, at present, in a state of 
impenitence and unbelief; but which, if true, 
would, we apprehend, even at the day of judg- 
ment, take away all possibility of the sinner's 
blaming himself for not being saved through 



IV EKEFAOE. 

faith in Christ. We believe that the natural de- 
pravity of man is total; but, in our view, this 
depravity is wholly of a moral kind, and produces 
only a moral inability ; and consequently, every 
man w T ho hears the Gospel, however depraved in 
heart, is under obligation immediately to obey it, 
and has great reason to thank God, for the grace 
which is offered him, although his heart may ne- 
ver be renewed. We cannot therefore believe, 
with Dr. Owen, that it is calculated only to de- 
lude sinners, for God to offer them eternal life, if 
they will repent and believe, when he has not de- 
termined to dispose their hearts to comply with 
these terms. Nor do we think, that such an offer 
is, (as the same writer observes,) similar to a per- 
son's offering money to a blind man to relieve his 
necessities, upon the condition, that he will open 
his eyes. And how 7 the admirers of Dr. Owen 
can reconcile such a sentiment with the acknow- 
ledged truth, that God does, in his word, make 
such offers to those who will never inherit the 
kingdom of heaven, we know not. 

The doctrine, that Christ died only for a part 
of mankind, has been represented, as so connect- 
ed with that of God's distinguishing grace in 
election, that the Arminian is permitted to tri- 
umph, as though he had overthrown the latter, 
merely by proving from the Scriptures, that 
Christ died for all mankind, and that the offers of 
salvation are made to all indiscriminately. Where- 
as, we conceive, that the Scriptural doctrine of 



PREFACE. V 

election is not an election of some, that Christ 
might die for them in particular, while, in making 
atonement, others are passed by ; but an election, 
" unto obedience and sprinkling of the blood of 
Jesus Christ/' out of all maakind, for whom, in 
the view of him who inhabiteth eternity, atone- 
ment has been made, and who have " all, with 
one consent, gone their way," and refused the 
invitation to the Gospel feast. " Known unto God 
are all his works from the beginning ;" But in the 
manifestation of his purposes, mankind are consi- 
dered as having sinned, before he gave his Son 
to die for them : an atonement as made, and the 
offers of mercy rejected, before any are " cho- 
sen to salvation, through sanctification of the Spi- 
rit and belief of the truth.*' 

The nature of the atonement has been so ex- 
plained, as, on the one hand, to give the Socinian 
too much reason to charge those who believe in 
the necessity of an atonement, with representing 
God as unmerciful and implacable ; and, on the 
other, of giving support to the unscriptural and 
soul-deceiving doctrine of universal salvation. 
u The whole strength of this objection, " says 
Dr. Edwards, " in which the Socinians have so 
much triumphed, that complete atonement is 
inconsistent with grace in the pardon of the sinner, 
depends on the supposition, that the atonement of 
Christ consists in the literal payment of a debt, 
which we owed to God ; and this groundless 
supposition being set aside, the objection itself 

A % 



p JPHEFACE. 

appears equally groundless, and vanishes like dew 
before the sun." To this we add, that the doc- 
trine of universal salvation rests upon no other 
foundation than this view of the nature of the 
atonement. 

Should this Essay, under the blessing of God, 
have the least influence in correcting the errors 
which have been mentioned, the author will think 
that his labour has not been in vain. 



AN ESSAY, 
$c. 



" Did Christ die for all mankind? 3 ' 



B 



\ EFORE we proceed to take into consideration 
the extent of the atonement* of Christ, which is 

* The word Atonement is but once used^in the English translation of 
the New Testament, (Rom. v. 11.) And even here it appears to be 
improperly translated : for the corresponding Greek word is not 
tXczTpoo', which occurs, 1 John ii. 2. and iv. 10. and is translated by the 
word propitiation, and which properly means an atonement for sin, but 
jtaraXAayn, which means reconciliation, as it is translated in the mar- 
gin, and which, we believe, never signifies an atonement for sin. The 
Greek Lexicons give no other meaning to the word, than reconci- 
liation. The translators have invariably, except in the place unde£ 
consideration, translated it thus. The apostle, in this and the preceding 
verse, undoubtedly speaks of a reconciliation of heart to God. His 
words are these : " For if when we were enemies we were reconciled 
£made friends] to God, by the death of his son, [as the ground of re- 
Conciliation ;] much more being reconciled we shall be saved by his life. 
And not only so, but we also joy in God, through our Lord Jesus 
Christ, by whom we have now received [rr.v fcaTaTiAaywy] the recon- 
ciliation. What reconciliation ? Undoubtedly the reconciliation of 
iieart mentioned in the preceding verse ; for nothing else could pro- 
duce that joy in God of which the apostle speaks. 

If the remarks which we have made upon this passage of holy writ be 
correct, it will appear, that it does not, (as some have supposed,) give 
any support to the doctrine of those, who teach us that all for whom 
Christ made an atonement, will certainly be reconciled to God and 
jsaved. Siace this passage of Scripture can give not the least support 
to their doctrine, unless the verb y^TocXXccrauf, from which the words 
translated reconciled, in the tenth verse, are formed, mean to ?noke 
an atonement for sin ,* which signification, it appears, it never has, 



( I ) 

more particularly the subject of our present inqui- 
ry, we will endeavour briefly to show its nature 
and design. 

I. Our great Creator having made man, gave him 
a law which was holy, just, and good, for the re- 
gulation of his conduct j according to which, glory 
and honour, life and immortality, were the designed 
rewards of perfect obedience j but tribulation and 
wrath, pain and death, the appointed recompense to 
those who should violate it. This law was not 
rashly given. It required no more than what is 
due, agreeably to the eternal fitness of things from 
dependant creatures to their Creator. The penalty 
annexed to it was not greater than the violators of 
the law justly deserve. And better would it be to 
have no world, than to have one destitute of law 
and government. But all mankind, without ex- 
ception, having transgressed this law, the voice of 
justice, the honour of God, and the good of his 
kingdom forbid, that the violation of it should be 
disregarded. Better not to have given the law, 
than after it is given, not to enforce it. And bet- 
ter, ten thousand times better, that all of Adam's 
race should be eternally miserable, than the cha- 
racter of God be dishonoured. Here then we see 
the ruined state of fallen man. The law of God 
must be " magnified and made honourable." But 
this cannot be done by the violators of it, unless 
they remain for ever under its condemnation, suf- 
fering its penalty. So far are they from being 
able to atone for the transgression of this holy law, 
that being alienated from the life of God, and 
dead in trespasses and sins, they only add iniquity 
to iniquity, and thus continually make themselves 



C 9 ) 

less worthy of the favour of God, and more deserv- 
ing of punishment. It being therefore impossible, 
that by the deeds of the law, any of the human 
race should be justified in his sight, the all-wise 
God, willing to magnify the riches of his grace in 
the salvation of fallen men, and to make known 
more fully his glorious attributes to his moral 
kingdom, devised the wonderful plan of salvation 
by a Redeemer, Agreeably to this plan, the eter- 
nal Son of God, the second Person in the adorable 
Trinity, voluntarily took upon him our nature* 
and in our stead fully satisfied public justice*, by 
suffering what was, as to the purposes of God's go- 
vernment, fully equivalent to the penalty of the law, 
Which we had violated. " On him God laid the 
iniquities of us all." " He was wounded for oui* 
transgressions ; he was bruised for our iniquities." 
" For it became him, for whom are all things, and 
by whom are all things, in bringing many sons un* 
to glory, to make the captain of their salvation 
perfect through sufferings." Although we con- 
ceive that the dignity of Christ's character ren- 
dered it unnecessary, that he should suffer the same 
quantity of evil as that which was due to the vio- 
lators of the law, and although his sufferings were 
hi some respects different in kind from those of the 
damned, since he did not endure the gnawings of a 
guilty conscience, the horrors of despair, nor the 
torments necessarily attendant upon a mind filled 
with enmity to God, yet they answered the same 
end in the divine government : as great an evidence 

* See Dr. Edwards upon the Atonement ; to which also we would 
refer the reader, for a more particular account of the nature of the 
Atonement-. 



( io ) 

is given to all intelligent creatures of the evil na- 
ture and demerit of sin, of God's abhorrence of it, 
and fixed determination to punish it, as could be 
given by the eternal punishment of all the human 
race. And also, by our Saviour's voluntarily suf- 
fering in our stead, the law is publicly acknowledg- 
ed, even by the Son of God, as « holy, just, and 
good. 9 ' The spirit of it is fulfilled, and the for- 
giveness of those for whom Christ died, upon such 
terms as infinite wisdom has judged expedient, is 
made consistent with the preservation of the cha- 
racter and government of God, and consequently 
with the good of the universe. But it is asked, 
How were our iniquities laid on Christ ? How could 
he bear our sins ? It is said by some, that they were 
transferred to him. But the Scriptures inform us, 
that Christ suffered as a lamb, " without blemish 
and without spot f % that he suffered the just for 
the unjust, and that he was God's beloved Son, in 
whom he was ever well pleased. We may therefore 
be certain, that guilt was never attached to hist 
character, in the sight of God. Neither is it true, 
that those for whom Christ died are without sin. 
Repentance, and prayer to God for forgiveness, is 
the daily employment even of those whose hearts 
have been renewed by the Holy Spirit^ Nor is this 
unsuitable ; for the Scriptures teach us, that « if 
we say we have no sin, we deceive ourselves, and 
the truth is not in us." But a transfer, which 
leaves the thing transferred with the original pos- 
sessor, and him to whom it is transferred without 
it, is to us wholly unintelligible. Besides, as guilt 
is ever personal, it appears to us impossible, that it 
should be transferred. We can as easily conceive,* 



( m ) 

(hat the actions themselves should be transferred, 
as the guilt of them. The question therefore re- 
curs, How did Christ bear our sins ? The apos- 
tle Peter answers it. 1 Pet. ii. 2i. " Who his own 
self bare our sins, in his own body f on the tree," of 
eross. Christ bare our sins, by bearing the suffer- 
ings due to us for them. Although our sins were 
not transferred to him, yet Ave are abundantly taught 
in the Scriptures, that his sufferings were vicari- 
ous ; that he died as a substitute for sinners of 
Adam's race, and for them only. He is said 
to die for the ungodly— for all — to suffer the just 
for the unjust — to be wounded for our transgres- 
sions, and bruised for our iniquities — to redeem us 
from the curse of the law, being made a curse for 
tis — to be made sin for us, and the like. * But not- 
withstanding this, those in whose stead Christ died, 
are personally as sinful, as guilty, and as hell-de- 
serving, as if he had not died for them. Nor have 
they, in justice, the least claim on account of the 
atonement, considered abstractly from God's cove- 
nant faithfulness, either to the favour of God, or to 
deliverance from deserved punishment. Christ did 
not satisfy distributive or personal, but public jus- 
tice : that is, his atonement, merely, hath not brought 
the Almighty under obligation to save those for whom 
he died, but hath made it consistent with the di- 
vine glory for him to pardon them, upon such terms 
as he pleases. In proof of this, we offer the fol- 
lowing reasons : 

1. Daily experience doth prove, that it is not in 
fact true, that Christ hath so satisfied for the sins 
of those for whom he died, that God cannot justly 
punish them for the same sins. How else shall w<? 



( \% ) 

account for the chastisements, the innumerable' 
pains, the dying groans even of the children of 
God ? Are not these some of the wages of iniquity ? 
Do the spotless angels who surround the throne of 
God, undergo such sufferings ? It may be said, that 
these are only the merciful chastisements of our 
heavenly Father, for the good of his children. Be 
it so. But does a kind parent chastise his children 
for no fault ? For our part, we can see no way of 
accounting for the acknowledged fact, that those 
for whom Christ died, do suffer sickness, bereave- 
ments, pain* and death, unless it be just for them 
to suffer for the same sins for which Christ died. 

2. If justice can have no claim upon those for 
Whom Christ died, and if he has so purchased for 
them deliverance from the curse of the law, sanc- 
iifieation, and the happiness of heaven, that these 
things are injustice due to them, are they not very 
much injured by being kept so long out of the pur- 
chased inheritance } especially considering the evils 
to which they are subjected in this world ? Should 
it be said, that Christ, in the covenant with his Fa- 
ther, may have agreed, that those for whom he died, 
should be, for a time, deprived of the inheritance ; 
we answer : If it be granted that this covenant will 
admit of conditions; if those for whom Christ 
died may, without injustice, be deprived of the 
blessings, which he hath purchased for a time; 
who knows, that the conditions of this covenant are 
not such, that some of those for whom he died may 
foe deprived of these blessings for ever? The truth 
is, by granting that they may, without injustice, be 
deprived of them just as long as infinite wisdom 
Sees fit, we grant that these blessings are not, in 



( 13 ) 

justice due to them. For that which justice de- 
mands, cannot he thus withheld. 

3. If it he unjust, that those for whom Christ died, 
should he punished for their sins, were they not when 
he died freed from the curse of the law ; i. e. justifi- 
ed, before they believed, or even should (hey never be- 
lieve ? And is not this directly contrary to the testi- 
mony of Scripture ? The Scriptures inform us, that 
we are justified by faith. But how can this be, if we 
are justified before we have faith ? The Scriptures 
also inform us, that Christ is the end of the law for 
righteousness to every one that believeth; that he 
that believeth not is condemned already ; that the 
wrath of God abideth on him, &e. 

4*. As it is believed, by those who advocate the 
doctrine which we oppose, that Christ has paid the 
debt of obedience, as well as the debt of punish- 
ment ; if, therefore, it be unjust, that those for 
whom he died should suffer personally for their 
sins, because this would be exacting the debt twice, 
would it not, for the same reason? be equally unjust, 
that personal obedience should be required of them? 

« According to this doctrine/ 5 says Dr. Smalley, 
" all obligation is now on God's part, and all grace on 
theirs. The Almighty is holden, and justly stands 
bound to them ; they are free from all obligation 
to him ! All the debts of those for whom Christ 
died, whether of duty or suffering, are for ever can- 
celled ! Christ hath done all their duty for them, 
as well as taken away all possible criminality from 
them! If they now love or serve God, it is of mere 
gratuity ; they are not at all obliged [in justice] to do 
so ! If he bestow upon them all the good in his power, 
to all eternity, it is of debt, absolute debt, in the high- 

B 



( i* ) 

est sense of the word ! He can do no more for them, 
than by a merit of condignity, hath been purchas- 
ed for them, and is of absolute right due to them." 
But, reader, stop ! Is this the Gospel of the grace 
of God ? 

5. If justice has no claim upon those for whom 
Christ died, where is the propriety of their 
praying for pardon of sin, or deliverance from the 
evils of this life, or of that which is to come, due to 
them for sin ? To pray, is to ask a favour. It is 
unreasonable that we should be obliged to pray for 
that which is our just due. But if justice will not 
admit, that those for whom Christ died should be 
punished for their sins, it is no favour not to punish 
them ; and do they not therefore act an inconsist- 
ent part, in praying either for the pardon of sin, or 
for deliverance from punishment ? Yea, do not such 
prayers too plainly intimate, that possibly the judge 
of all the earth may not do right ? 

6. If the doctrine which we oppose be true, 
Christ's intercession appears to be improper and 
useless. We trust it will not be denied, that the 
intercession of Christ is an act distinct from his 
atonement, and subsequent to it. If then the 
atonement of Christ alone places those for whom 
he died in such a situation, that justice has no claim 
upon them, why should he, because they sin, « ever 
live to make intercession for them," when there is 
nothing against them ? 

7. The sentiment which we oppose, appears to us 
to be contrary to the Scriptural doctrine of salva- 
tion by grace. St. Paul teaches us, that we are 
justified freely by the grace of God ; that we have 
forgiveness, according to the riches of his grace, &c. 



( IS ) 

But what grave can there he in Justifying those, 
whom justice itself cannot condemn? Grace is fa- 
vour shown to the ill-deserving. If, therefore, the 
obedience and sufferings of Christ were transferred 
to those for whom he died, or so imputed to them, 
that God cannot be just if he do not justify and save 
them, is it not evident, whatever grace there may 
be in God's giving his Son to die for them, that 
their justification is not an act of free grace, but of 
debt ? But we have not been able to find any pas- 
sages of Scripture which assert, that God is under 
obligation, merely on account of the atonement, to 
justify and save those for whom Christ died, or 
that they all will be saved. When God maketh 
one to differ from another, by granting to him re- 
pentance and remission of sins, and by bringing 
him to the knowledge of the truth, it is never given 
as a reason for this difference, that Christ died for 
the one, and not for the other 5 but the reason which 
our Saviour gives is this : ** Even so, Father, 
for so it seemed good in thy sight." Notwithstand- 
ing the atonement of Christ, God still claims the 

right Of HAVING MERCY UPON WHOM HE WILL HAVE 

mercy. We find, indeed, that those who are saved, 
are justified wholly on account of the merits of 
Christ ; that they are " reconciled to God by the 
death of his Son, 5 ' (Rom. v. 10.) and that if God 
please to justify his elect on account of the death 
of Christ, no one has any right to condemn them, 
or to lay any thing to their charge, (Rom. viii. 33, 
34.) And we also find, that all whom the Father 
hath given to the Son, as the reward of his obe- 
dience unto death, " shall come unto him," and 
that « he that cometh, he will in no wise cast out." 



( ™ ) 

ISor should we hesitate to acknowledge, that the 
Father may be, by promise, under obligation to "the 
Son, for the salvation of all who are thus given to 
hini, that is, for the salvation of all the elect ; 
and that in due time, agreeably to this promise, 
faith and repentance shall be given to them, 
and they be made meet for an inheritance among 
the saints. But let it be observed, that this obli- 
gation is founded upon the promise of God, 
to his Son, and that he is under no obligation 
whatever to the sinner, (either by promise, or any 
other way,) to save him, as long as he continues 
impenitent and unbelieving. And we trust also 
that it will be made to appear, in the course of 
this Essay, that Christ died for some who are not 
of the elect, and consequently for some who will 
never be " reconciled to God, by the death of his 
Son. 55 

In short, the nature and design of the atonement 
cannot be better expressed, than in the words of St. 
Paul, Horn." ill. 25. " Whom God hath set forth to 
be a propitiation, (or an atonement,) through faith. 
ia his blood," For what purpose ? " To declare 
his righteousness, for the remission of sins that are 
passed, through the forbearance of God. To declare, 
I say, at this time, his righteousness, that he might 
be just, and yiet the justified of him that bejliev- 
kth in jesus." This was all that was necessary 
to be done. There was need only, that a way 
should be provided for the honourable exercise of 
grace, and the boundless goodness of God would 
prompt him to save to the uttermost, as far as infi- 
nite wisdom should judge best, or the good of the 
universe admit. 



( u ) 

II. Having thus briefly explained the nature and 
design of the atonement, we will now inquire, whe- 
ther this atonement was made for all mankind ? The 
question is not whether God has determined to save 
all mankind. The purpose of God with respect to 
the number that shall be saved, is a thing entirely 
distinct. Neither do we ask, whether God does as 
much, in every respect, for the salvation of one 
man, as he does for the salvation of another. We 
are certain that he does not. But our inquiry is, 
Whether the atonement he sufficient for the justifica- 
tion and actual redemption of all mankind, without 
exception, if they would comply with the Gospel terms 
of salvation ? 

That the atonement has been thus made for all 
mankind, we think is evident, 

From the command of our Saviour, that the Gos- 
pel should be preached to all mankind : 

From the invitations, exhortations, and even 
commands, addressed to all who hear the Gospel, 
to repent of their sins, to believe in Christ, and to 
put their trust in him for salvation, whether they 
are elected or not : 

From the reason assigned by St. Paul to enforce 
>^the duty of praying for all mankind, living upon the 
earth j for the non-elect, as well as the elect : and 

From numerous passages of Scripture, which, as 
we conceive, expressly declare it. 

1. Our Saviour has commanded his ministers to 
preach the Gospel to all mankind, without excep- 
tion. 

The argument will have its full weight, if it can 
be shown, that our Saviour commanded his minis- 
ters to preach the Gospel to those who were not 



( « ) 

elected. But who will deny that he commanded 
them to do this ? The Gospel, agreeably to our Sa- 
viour's direction, was first preached to the Jews in 
general. But did not a large majority of those, to 
whom, as Paul and Barnabas declared, it was ne- 
cessary that the word of God should be first preach- 
ed, " put it from them, and judge themselves un- 
worthy of eternal life, 95 and yet were the apostles 
directed to preach the Gospel to none but the elect ? 
Did not our Saviour also command his apostles to 
" go and teach all nations ?" And, in short, did he 
not command them to " go into all the world, and 
preach the Gospel to every creature ?" And is not 
the same command addressed to his ministers in 
every age ? But what is the Gospel ? Good news is 
the import of the term. Good news is therefore to 
be preached in all the world, to every creature. Ac- 
cordingly, when the angel of the Lord announced 
to the shepherds the birth of our Saviour, he says; 
H Behold, I bring you good tidings of great joy, 
which shall be to all people." Yes, to all with- 
out exception, wherever the sound of the Gospel 
shall come. " And suddenly there was with the 
angel a multitude of the heavenly host, praising 
God, and saying, Glory to God in the highest, 
and on earth peace, good will towards men :" men 
in general. For men do not diminish the grace of 
God, by rejecting it and trampling it under their 
feet. Had God in his eternal purpose not " chosen 
one soul to salvation through sanctification of the 
spirit, and belief of the truth," and consequently 
permitted all men to reject his offered mercy, and 
to perish in their sins, the heavenly host might 
have sung the same song. But if the particular 



( 19 ) 

number of the elect and non-elect be determined, 
previously to the belief of the former, (which is 
certainly the case ,•) and if Christ by his atonement 
made no provision tvhatevcr for the salvation of 
the non-elect ; how his birth could be considered by 
the angel as good news of great joy to them, or how 
the apostles could consistently, on account of the 
atonement, or indeed on any other account, preach 
good news to them, appears to us utterly inconceiv- 
able. 

2. All men, who hear the Gospel, the non-elect 
as well as the elect, are invited, exhorted, and even 
commanded, to repent of their sins, to believe ia 
Christ, and to put their trust in him for salvation. 

The truth of this proposition cannot be denied. 
*' As I live, saith the Lord God, I have no pleasure 
in the death of the wicked, but that the wicked 
turn from his way and live. Turn ye, turn ye, from 
your evil ways, for why will ye die, O house of 
Israel ! 55 " The Lord is long-suffering to us-ward, 
not willing that any should perish, but that all 
should come to repentance. 55 " But God now com- 
mandeth all men, every where, to repent. 55 « He 
that believeth and is baptized shall be saved, and 
he that believeth not shall be damned. 55 " And this 
is his commandment, that we should believe on the 
name of his Son Jesus Christ. 55 « The Spirit and 
the bride say, Come, and let him that heareth, say, 
Come, — and whosoever will, let him take of the 
water of life freely. 55 It would be easy to quote 
many more passages of Scripture of a similar im- 
port, if theae were not abundantly sufficient to es- 
tablish the truth of the proposition. 

We would now seriously inquire, whether these 



( 20 ) 

things are so ; whether it be true, that God does 
command all men, every where, (who hear the Gos- 
pel,^ to repent, not willing that any should perish, 
but that all should obey the command, come to re- 
pentance, and consequently be sayed. And if this 
be true, we would next inquire, whether God is 
willing that they should be saved, through faith in 
Jesus Christ, or by some other name. If it be 
granted, that there is no other name given under 
heaven among men, by which any can be saved, but 
the name of Jesus, we would wish to know, how 
God can be said to be willing, that those for whom 
Christ has not died, should be saved through faith 
in him* ! <l 

Again, Does not the Gospel require every man f 
mat only to believe in Christ, but also to belief e, that § 



* As some suppose, that it is calculated only to mock and delude \ 
sinners, to command them to repent and believe, and to tell them that« 
God is willing that they should be saved, if they will comply with the m 
terms of the Gospel, when they are unable to do it, we would observe, 1 

1. That it is in fact true, that God does command all who hear the 1 
Gospel, the non-elect as well as the elect, to repent and believe, and un- S 
less lie is unwilling, that they should obey his command, he is willing 1 
that they should be saved ; for salvation is promised to the penitent and -s 
believing. Besides, it is expressly declared, (l Tim. ii. 4. &c2 Pet. iii. * 
9.) that God is willing that all men should be saved. So that whether | 
it be calculated only to delude sinners or not, to tell them, without distinc- 
tion, that God is willing they should all be saved and come to the know- 
ledge of the truth, we have the example of the word of God to warrant 
us to do it. 

2. Sinners are under no inability to comply with the terms of the 
Gospel, but that which is wholly of a moral kind. Nothing but a wick- 
ed neart, a perverse and obstinate will, hinders them from complying. 
They will not come unto Christ, that they may have life. Their inabi- 
lity is therefore their sin, and not their excuse, and is perfectly consistent 
with their being commanded to repent arid believe, with sincere pro- 
mises of eternal life, if they will obey. 



' 



( 21 ) 

he in particular, may be saved, if he will comply 
with the requisition, that is, if he will believe ? Is 
not a promise of salvation generally connected with 
the command to believe ? And are we not under ob- 
ligation to believe that God will fulfil the promises 
which he himself has made ? The language of the 
Gospel to every unbeliever is, « Believe on the 
Lord Jesus Christ, and thou shalt be saved.' 5 Are 
not then the non-elect, provided no atonement has 
sheen made for them, required to believe that which 
is not true ? And should a minister of the Gospel 
tddress one for whom Christ did not die, in the 
lame words as Paul and Barnabas did the jailor, 
ould he speak the truth? Does not every one 
le, that if no atonement has been made for the 
►n-elect, their salvation is utterly impossible upon 
Iny condition or supposition whatever ? If this be 
not the case, an atonement was unnecessary : for if 
the non-elect can be saved without it, the elect 
might have been ; and will not then the infinitely 
wise God stand chargeable with inconsistency, in 
giving his Son to die for us, when we might have 
been saved without it? Indeed it appears highly 
improper, that any for whom Christ has not died, 
Should be commanded, to believe in him, or to put 
Sheir trust in him for salvation, since they cannot 
lomply with the command, without believing that 
■Christ died for them, unless they dishonour the 
[character of Jehovah, by believing that Christ's 
death was unnecessary. That the inconsistencies 
of the scheme which we oppose may be made, if 
possible, still more plain, let us for a moment ima- 
gine, that a minister of the Gospel should address 
his hearers in such language as the following : — 



( 22 ) 

" God, our Creator, beholding the ruined and de- 
plorable state into which the whole human race 
were plunged by sin, so loved this rebellious world, 
that he gave his only begotten Son, that whosoever 
believeth in him should not perish, but have ever- 
lasting life. For God sent not his Son into the 
world to condemn the world, but that the world 
through him might be saved. I exhort and entreat 
you all, therefore, to be sensible, that you are in so 
sinful, perishing, and helpless a state, as to need 
just such a Saviour, and to manifest your sense of 
this, by repentance towards God, and faith in our 
Lord Jesus Christ. For there is no other possible 
way of deliverance, no other name given under 
heaven among men, by which any can be saved. 
But by a compliance with these terms 3 *, every one 
of you may have eternal life. This good news of 
eternal salvation through faith in Christ, all his 
ministers are sent forth to preach to every human 
creature, of every nation, and of every language. 
Whosoever will, therefore, let him take of the wa- 
ter of life freely, for there is no respect of persons 
with God. But I must also inform you, that God 
did not send his Son into the world, that all of the 
world through him might be saved. The salvation 
of a large proportion of the human race is not now, 

* When we speak of faith or repentance as a term or condition of 
salvation, we would, by iiq means, be understood to intend a meritorious 
condition ; as this would be directly contrary to the very nature of faith 
and repentance : for these graces imply an absolute renunciation of all 
merit in the subject of them, and an entire dependence upon the merits 
of Christ for salvation. But God hath required all men to repent and 
believe, and without a compliance with this requisition, no person caa 
be saved : for it is altogether unsuitable, that God should bestow eternal 
fife upon a person of an opposite character. 



( *s ) 

nor has it ever been, since the fall of man, in any 
sense, possible. For since Christ hath made no 
atonement for them, their salvation is as impossible 
as if he had never died. Yea, it is more than pro- 
bable, that a large number of you who now hear 
me, (who, as I have just observed, may every one 
be saved, if you will believe,) and possibly all of 
you, belong to that number for whose salvation no 
provision has been made. But this alters not the 
ease. It is as much the duty of those, for whom 
Christ did not die, to believe that they may be saved 
if they will comply with the terms of the Gospel, 
as it is of those for whom he did die ; and they 
have as much encouragement, and are under as great 
obligation to put their trust in Christ for salvation, 
as if he actually had died for them ! Yea, they are 
commanded to do it, under pain of eternal damna- 
tion l" We are sensible that the inconsistency of the 
foregoing language is so manifest, that no minister 
of the Gospel could seriously deliver it as his own 
sentiment ; and yet it appears to us to be no more in- 
consistent than that systemwhieh teaches us, that the 
invitations, promises, and commands of the Gospel, 
are addressed to all mankind, whilst the atonement 
is made only for the elect 

But here it is said, As the minister does not 
know that any of his hearers are of that number 
for whom Christ did not die, it is proper for him to 
invite and exhort them all, in the same manner as 
he would, if he knew that provision was made for 
the salvation of them all ; for since none but those 
for whom Christ died, will comply with the terms of 
salvation, no disappointment will be occasioned. 

To this we answer. Neither does the minister 



( m ) 

know, (if Che atonement be limited,) that Christ 
has died for any of his hearers. If his ignorance* 
therefore, will warrant him to address the whole of 
his audience, as if Christ had died for them all, 
why may it not also warrant him to address them, \ 
as if Christ had died for none of them; and to tell 
them plainly, that as no provision has been made 
for their salvation, he has no good news, i. e. no 
Gospel, for them ! But we apprehend it can make no 
difference, whether the minister knows those for 
whom Christ died or not. The -message which he 
delivers is not his own, but his Lord's, who does 
know. And the propriety of a message from hea- 
ycn, does not depend upon the ignorance of the mes- 
senger, since this can make no difference, either in 
the message, or in the state of those to whom it is 
delivered. And we presume it will be readily ac- 
knowledged, that if a minister of the Gospel did 
know any for whom Christ had made no atonement, 
it would be improper, if not. dishonest, to moc 
them with the offers of mercy. And shall we at- 
tribute that to the Master, which would be disho 
nourahle in the servant ? God forbid ! 

Neither can we conceive, that the unwillingness 
of the non-elect to accept of the offers of mercy, 
can make the offers sincere, when if they would ac- 
cept, they must be disappointed. 

Should a man send out his servant to invite his 
neighbours to come ?m& dine with him, to tell them 
that ** his oxen and failings are killed, and that all 
tilings are ready," and to urge and entreat them to 
come immediately, when ai the same time he had 
made provision only for his own family, and a few 
particular friends, without having prepared, or hav- 









C * ) 

ing even intended to prepare any thing for those 
whom he so earnestly invites ; would he he clear from 
the charge of insincerity, hecause he actually knew, 
that his neighbours hated him so, that not one of 
them would come ? And if his neighbours should 
ever discover the truth, would they consider his 
pressing invitation as an expression of love and 
good- will, or as an insult ? 

3. Our third argument to prove that the atone- 
ment was made for all mankind, or for the non- 
elect as well as the elect, is founded upon the rea- 
son assigned by St. Paul to enforce the duty of pray- 
ing for all men living upon the earth, the non-elect 
being included as well as the elect. 

The direction of St. Paul to Timothy to pray for 
all men, is in these words : — « I exhort, therefore, 
first of all, that supplications, prayers, interces- 
sions, and giving of thanks, be made for all men, 
for kings, and for all in authority, that we may 
lead a quiet and peaceable life in all godliness and 
honesty." That there were living upon the earth 
those who were not elected to eternal life, at the 
time when the Holy Ghost inspired St. Paul to give., 
this direction to Timothy, will not be denied. And if 
there were any such, Timothy was exhorted to pray 
for them ; for he was exhorted to pray for all men, 
even for kings, and all in authority ; although the 
rulers of the earth were then generally heathens, 
and continued so until their death ; and although 
St. Paul himself taught his brethren, that " not 
many wise men after the flesh, not many mighty, not 
many nohle," were called, but that « God had cho- 
sen the weak things of the world to confound the 
things which were mighty.' 9 It being, therefore, 

c 



( 26 ) 

evident, that Timothy was exhorted to pray for 
those who were not elected, as well as for those 
who were, we will now consider the reason which 
the apostle gives to enforce this duty. " For this 
is good and acceptable, in the sight of God our Sa- 
viour, who is willing that all men should he saved*, 
and come to the knowledge of the truth. For there 
is one God, and one mediator between God and man, 
the man Christ Jesus who gave himself [avrAi^ov] a 
price of redemption for all" or, (which is the same 
thing,) made an atonement for all. These words of 
the apostle appear to us incontrovertibly to establish 
the truth of the doctrine, that Christ died for all 
mankind, unless it can be shown, that all those for 
whom Timothy was exhorted to pray were, at least, 
probably elected to eternal life : which is a task, it 
is presumed, no one will undertake. For it will not 
foe denied, that the word all, when it expresses the 
number of those that God our Saviour is willing 
should be saved, and come to the knowledge of the 
truth, and for whom he gave himself a price of re- 
demption, must include as many, as when it ex- 
presses the number of those for whom Timothy 
was exhorted to pray. Every one will immediately 
see, that if it does not, there will be no consistency 
in the apostle's reasoning. What propriety would 
there be in exhorting Timothy to pray for all men, 
for kings, and for all in authority, because our Sa- 
viour was willing that some men, and some in au- 
thority only 9 should be saved, and had manifested 

* This is the literal translation of the Greek vtocvtolo- avQguvovor 
OeAe* <7uQy { v<x,i, which has no reference to the decretive will, or purpose 
of God, but, (as the best Commentators observe,) is of the same im- 
port as 2 Pet iii. 9. 



( M ) 

this willingness by giving himself a ransom for 
them ? Indeed there would be, (as Dr. Scott, in his 
notes on this passage, well observes,) as much pro- 
priety in saying, " God willeth or purposeth that 
all men should be damned, as there is in saying, as 
many do, that the apostle means, that God willeth 
that some of all sorts should be saved : for, doubt- 
less, some of all nations, ranks, and orders, will 
be left to perish in their sins, whereunto also they 
were appointed/ 5 

There may be a difference of opinion with re- 
spect to the nature or design of the prayers which 
Timothy was exhorted to offer up. With this 
we have nothing to do, as it does not concern the 
present argument. The only use which we make 
of the exhortation is, to determine whether Ti- 
mothy was exhorted to pray for any of the 
non-elect, and consequently, whether Christ gave 
himself a price of redemption for them. But here 
it may be said, that Timothy was not exhorted to 
pray for all mankind, since many were dead before 
the exhortation was given, and others, perhaps, had 
committed the unpardonable sin, which, according 
to St. John, would also render them improper sub- 
jects of prayer; and that this argument cannot 
therefore prove, that Christ gave himself a ransom 
for all the human race. To this it may be replied, 
As it is granted by all, that this exhortation is to 
be considered as addressed not only to Timothy, 
but also to all Christ's ministers, in eyevy ag£ since 
it was first given, we may, I think, infer from the 
attributes of God, particularly his immutability, 
that it was also agreeable to his will, before the 
*kys of Timothy, that « prayers and intercessions 95 



( 2* ) 

should be made for all men living on tlic earth, who 
had not committed the unpardonable sin*. And if 
this inference be just, it will follow unavoidably, 
that every individual of Adam's race either is, has 
been, or will be, a proper subject of prayer ; since 
even the blasphemer against the Holy Ghost might 
have been prayed for, agreeably to the will of God* 
before he committed the unpardonable sin. But 
even if this were not so ; if it had never been the 
will of God, that " prayers and intercessions should 
be made for all men, for kings, and for all in au- 
thority, 95 either before this exhortation was given 
to Timothy, or since his death j yet it would not in 
the least invalidate the present argument. For it 
will not be denied, that some of those for whom 
Timothy was exhorted to pray, and for whom Christ 
gave himself a price of redemption, were never 
brought to " the knowledge of the truth ;" and 
consequently were not elected to eternal life. And 
if it be acknowledged that Christ made an .atone- 
ment for some of the non-elect, the partition wall 
is broken down, and the universality of the atone- 
ment must be admitted. 

We apprehend, the principal reason why any 
have thought that the word all, in this chapter, 
should be confined to the elect, is because they sup- 
posed, that if it included all the human race, it 
would lead to the soul-destroying doctrine of uni- 
versal salvation. But if God had done nothing 
more than make provision, by a full atonement, for 

* II may be observed, that the very exception, which is made by St. 
John, of the sin which is unto death, proves, that all who have not com- 
mitted this sin, are the proper subjects of prayer ; otherwise those who 
have committed it, are not distinguished from the rest of the non-elect. 



( ** 3 

the salvation of all men through faith in Christ, 
and manifest his willingness that all men should 
be saved in this way* and come to the knowledge 
of the truth, without determining, by the renovat- 
ing influences of the Holy Ghost, to make them 
willing, (and no such determination is here impli- 
ed,) any one* who is sensible of the total depravity 
of the human heart, will easily be persuaded, that 
the salvation of all men would be so far from being 
certain, that not one of them would be saved. It 
is not enough that men be placed in such a situa- 
tion, that they may be saved, if they are not pre- 
vented by their own fault. To secure their de- 
struction, they need only be left of God to go their 
own way; but to secure their salvation, the work 
must be taken out of their own hands*. 

4. The Scriptures do, in our opinion, unequivo- 
cally and expressly teach us, that Christ died, or 
made an atonement, for all mankind. 

A few of the numerous passages which teach this 
important doctrine will be noticed. John i. 29. 
" Behold the lamb of God, which taketh away," 
or beareth, (as it is in the margin,) " the sin of the 

* " If it be objected," say the continuators of Mr. Pool, " how is it 
consistent with Chris? s giving himself a ransom for all, that so many 
perish in their sins ? The answer is clear, we must istinguish between 
the sufficiency of his ransom, and the emcaey of it: he paid a ransom 
worthy to obtain the salvation of all men, and has done whatever was 
requisite to reconcile God, and make men capable of salvation ; but only 
those, who by a lively faith depend upon him and obey him, nre actual 
partakers of salvation : that is, there 19 720 person but may b*eved in 
believing ; and if men perish, it is not from a defect of ri, hteSfaaess in, 
the Mediator, but from the love of their lusts, and their ohsiimtfety re- 
jecting their own mercies : and it is unjust, that the gtor of his divine 
compassion and love should be obscured or lessened for their ungrateful 
neglect of it," 

C 2 



( 30 ) 

world." It is worthy of observation, that the word 
sin, is in the singular number, meaning the collect- 
ed sin of all the human race. So true it is, that 
** God laid on him the iniquities of us all." 

Again, John iii. 16, 17, 18. « God so loved the 
world, that he gave his only begotten Son, that who- 
soever believeth in him should not perish, but have 
everlasting life. For God sent not his son into the 
world to condemn the world, but that the world 
through him might be saved. He that believeth 
in him is not condemned, but he that believeth not, 
is condemned already, because he hath not believed 
on the name of the only begotten Son of God." It 
was hardly possible for our Saviour to express the 
fulness of his atonement, in plainer, or in less con- 
fined terms, than he has here expressed it. It ap- 
pears never to have entered into his mind, that any 
would perish, under the light of the Gospel, except 
for unbelief. He mentions no other cause of their 
destruction, but expressly assures us, that God sent 
his Son into the world, that the world through him 
might be saved. But is it not plain, if there be any 
part for whom Christ has made no atonement, that 
belief or unbelief can make no difference with 
them ? Must not their salvation be utterly impossi- 
ble, upon any condition or supposition whatever ? 

If it be said, our Saviour is here speaking of the 
elect world, — We ask, How is this known ? Christ 
himself has not given us any intimation of it. And 
surely, it will not be pretended, that this is an ordi- 
nary 4neaning of the word world. This word is 
frequently used in the New Testament, especially 
by St. John ; but we apprehend it will be found ge- 
nerally, if not always, that whenever he* qv any 



( 31 ) 

other inspired writer, uses it in a limited sense, he 
means either a portion of the world including peo- 
ple of -all characters, or, (which is more common,) 
either the whole, or part of the unbelieving world* 
as distinguished from the Church, or professed fol- 
lowers of Christ. We need only supply the word 
elect, where it is thought to be understood, and we 
shall have convincing evidence, that our Saviour 
did not mean to have it understood, * God so lov- 
ed the elect world, that he gave his only begotten 
Son, that whosoever of the elect world believeth ia 
him, should not perish, but have everlasting life : 
for God sent not his Son into the elect world, t© 
condemn the elect world, but that the elect world 
through him might be saved*" That is, there is a 
possibility of it, but no certainty ! Was Christ sent 
into the elect world only ? Is the salvation of the 
elect merely possible ? And above all, is it true of 
the elect, and of them only, that whosoever believ- 
eth on the Son shall not perish, but have everlast- 
ing life ; and consequently, that whosoever believ- 
eth not, shall perish ? Is it not plain, that those 
who perish through unbelief, and Mho are « con- 
demned already," belong to the same world, which 
God loved, and for which he gave his only begotten 
Son, that it might be saved ? Yea, is there not as 
much evidence of this, as there is, that those who 
have everlasting life belong to it ? But will perdi- 
tion be the lot of any of God's elect ? x ~Ro. As long 
as tiie throne of God endures ; as long as Christ is 
able to save them from Satan's grasp, so long is 
their salvation certain. 

The passage of Scripture which we will next no- 
tice, is recorded in Heb- ii« 9. ff But we see Jesus., 



( 32 ) 

who was made a little lower than the angels, for the 
suffering of death, crowned with glory and honour, 
that he by the grace of God should taste death for 
every man." Although this text appears to us too 
plain to need any comment ; yet, since it is thought 
by some, that the 10th verse limits these words to 
the elect, because none but them will be brought t% 
glory ; that the reader may see the exact conformi- 
ty of this passage of Scripture to the sentiments 
contained in this Essay, we would observe, that 
though Christ « tasted death for every man" and 
is thus made « perfect through sufferings,' 5 it is 
not our opinion, that God in his eternal counsel, 
ever purposed to save, or " bring to glory," any 
but the elect* 

The two following passages of Scripture teach 
us, that Christ did die for some who, notwithstand- 
ing, may actually perish. 1 Cor. viii. 11. ** And 
through thy knowledge shall the weak brother, (bro- 
ther by profession,) perish, for whom Christ died.' 9 
2 Pet. ii. 1. " Hut there were false prophets also 
among the people, even as there shall be false 
teachers among you, who privily shall bring in dam- 
nable heresies, even denying the Lord that bought 
them, and bring upon themselves swift destruc- 
tion" " That there is a sense/ 9 says Dr. With- 
erspoon, in his sermon on 1 John ii. 2. " in which 
Christ died for all men, and even for those who 
perish, is plain from the very words of Scripture; 
1 Tim. iv. 10. and 1 Cor. viii. 11. Thus it appears, 
that both in a national and personal view, Christ is 
the propitiation for our sins $ and not for ours only, 
but also for the sins of the whole world. 95 

We will notice but one text more, % Cor. v. 14. 



( S3 ) 

«* For the love of Christ eonstrainelli us, "because 
we thus judge, that if one died for all, then were 
all dead ; and that he died for all, that they which 
live- should not henceforth live unto themselves, 
hut unto him who died for them, and rose again. 55 
What is here meant by the phrase, f* then were all 
dead V 9 Dr. Owen, Mr. Witsius, and some other advo- 
cates for a limited atonement tell us, that it mrans, 
all were dead to sin, and then infer, that the word all 
cannot include any more than the elect. To this we 
answer, neither can it include all the elect. The verb 
" were dead 55 is in the past tense, and if it mean 
H were dead to sin," the word all cannot include 
any of the elect who have been born since the death 
of Christ, unless we introduce the monstrous sop- 
position, that they were sanctified before they were 
born ! But even if we could avoid this absurdity, it 
would be imp tfesibfa for us to conceive how the elect 
can be said to be dead to sin, merely because Christ 
has died for them. We have no evk; iat the 

ele :o the regenerating hifbteiiQes of 

the Holy Ghost, are any more dead to sin than the 
ii :; .'ci. Setting aside, therefore, this explana- 
tion of the passage, we will adopt the more ration- 
al interpretation of those, v [ftpose ihut the 
apostle means, were dead in sin. This makes the 
apostle went natural and intelligible ; " If 
me died for all, then were all dead 95 in sin. That 
is, all men were in so sinful and helpless a state* 
that there was no possibility of their delivering 
themselves, and consequently needed some one to 
die, (i. e. make an atonement,) for them. But 
again it is said, the apostle is speaking only of the 
elect. And again we ask, liow is this known ? 



( 34 ) 

The apostle does not say so, nor does he intimate 
any such thing. And is it true of the elect only ? 
Are not all men, whether elected or not, naturally 
dead in trespasses and sins ? Besides, the apostle by 
the expression, « he died for all, that they which 
live," &c. plainly intimates, that he did not expect 
that all for whom Christ died, and who were dead, 
would live to him who died for them. Eut if he 
had intended to include only the elect, he would 
have been certain, that all of them would live to 
Christ. We are therefore led to the conclusion, 
that the apostle meant to teach us, in this passage, 
that ail were dead in sin, whether elected or not, 
and that Christ died for all mankind — for the nonr 
elect as well as the elect. The truth is, the apos- 
tle, in this passage, takes it for granted, as a 
fact not disputed, that Christ died for all, and hence 
infers, that ail were dead in sin — in a perishing, 
helpless state ; and then draws the conclusion, that 
those who are delivered from this state, and made 
spiritually alive, should not live unto themselves, 
but unto him who died for them. But where is the 
necessity of torturing the Scriptures merely to 
avoid the doctrine of a full atonement ? Was not 
Christ able to bear « the sin of the world 2" Were 
not his sufferings sufficient to atone "for the sins of 
the whole world ?" Surely this will not be pre- 
tended. He was the eternal and only begotten Son 
of God ; « the brightness of the Father's glory, 
and the express image of his person." '* Who 
being in the form of God, thought it not robbery to 
be equal with God.' 5 Are there any passages of 
Scripture which tell us that Christ did not die for 
all mankind, and which therefore oblige us to limit 



( 35 ) 

those which say that he did ? We have not been able 
to find any such passages. Will the doctrine of a full 
atonement be, as some have apprehended, attended 
with bad consequences, by contradicting or sub- 
verting some of the fundamental doctrines of the 
Gospel* ? This, we conceive, is not true ; but, on 
the contrary, let this doctrine be admitted, and the 
whole plan of the Gospel will be consistent and 
harmonious. But does not our Saviour say, " I lay 
down my life for the sheep V 9 He certainly does. 
And least of all would those who believe that 



* As some object to the doctrine which we are endeavouring to es- 
tablish, because it is not exactly conformable to what has been, and is 
yet maintained by many worthy Calvinistic Divines, that we may not ap- 
pear to differ from them more than we actually do, it may be proper to ob- 
serve, that the doctrine of Calvin was, that Christ did not die efficacious* 
hi to redeem any but the elect ; or, as it has been sometimes expressed, 
" with a distinct purpose and design to save all mankind." And if the 
question should be proposed to ns, in this form, we should also say that 
he did not : for the counsel of God shall stand, and he will do all his 
pleasure. But we object to uniting the purpose of God, with respect to 
the number that shall be saved, with the atonement of Christ, and con- 
sidering both as of the same extent. The Scriptures, we think, plainly 
teach, that Christ died as a propitiation for the sins of the " whole 
world." But this does not necessarily imply, that God will save the 
whole world. In the former part of this Essay, we endeavoured to 
show, that those for whom Christ died are not, merely, on account of his 
death, less sinful and hell-deserving than they would have been, if Christ 
had not died ; and that they have not, in justice, any claim to salvation 
on account of what Christ has done for them. And the Gospel every 
where teaches, that " Christ is the end of the law for righteousness," 
only to them that believe, (Rom. x. 4. ;) that none but believers are de- 
livered from its curse. The Satisfaction which Christ has made, has 
rendered it consistent, that the Gospel terms of salvation should be pro- 
posed to " every creature ;" and that every one who complies with 
them should be saved ; and also, that Goa should, by the regenerating 
influences of the Holy Ghost, make whom he please willing to comply 
with them. 



( 36 ) 

Christ died for all mankind, wish to exclude his 
Church or peculiar people. Our Saviour does not 
say that he laid down his life for none but the 
sheep. And we are sure that St. John, who record- 
ed these words, did not understand by them that 
Christ died only for his followers, for he elsewhere 
expressly says, " he is the propitiation not only for 
our sins," that is, the sins of his sheep or followers, 
*' but also for the sins of the whole world." If a 
passage of Scripture could be found, in which it is 
said, that Christ died for the sheep or for the elect 
only, something would be done towards proving the 
doctrine of a limited atonement. 

If we attend to the connexion in which these 
words stand, we shall find that our Saviour design- 
ed by them to prove that he was " the good shep- 
herd/' and not an hireling. We may therefore as- 
sign a very good reason why our Saviour did not 
mention his dying for any who were not his sheep ; 
since it would have been entirely foreign to his sub- 
ject. And, in this way, we must account for many 
other expressions in the Scriptures, in which 
Christ is said to have died for a part of mankind. 
In Gal. iL 20. St. Paul says that Christ died for 
him ; and does net say that he died for any other 
person. In Rom. iv. 25. he tells the Church at 
Rome, that Christ was delivered for their offences 
and his own. In Eph. v. 25. that he died for the 
Church in general. And in Heb. ii. 9. that he 
*? tasted death for every man." So also in John x. 
15. we are told that Christ laid down his life for 
the sheep ; and in 1 John ii. 2. that " lie is the pro- 
pitiation for the sins of the whole world." Is there 
here any inconsistency? or rather, do not these 



( 37 ) 

passages of Scripture, viewed in connexion, plainly 
leach us, that the extent of Christ's death is not to 
be limited to any portion of mankind ; and that the 
Holy Spirit did not intend by such phrases as, he 
died for me — for us — for the Church, &c. to express 
its full extent ? But it is also asked. How can the 
atonement of Christ render the salvation of all 
men possible, when all men have not had the means 
of grace ; and many were dead, and therefore out 
of the reach of mercy, before his blood was shed ? 
To this we answer, 

1st. Had not Adam's fallen race loved darkness 
rather than light ; had they not been desperately 
wicked, and determined to forsake the fountain of 
living waters, saying unto the Almighty, depart 
from us, we desire not the knowledge of thy ways; 
not one of them, since the creation, would have 
been destitute of the means of grace. God re- 
vealed his own character, and the way of salvation 
through Christ, to our first parents ; and Noah, 
who was the father of the new world, was not only 
a righteous man, but a " preacher of righteous- 
ness. 55 God has also in all ages of the world had 
a seed to serve him. He has used means for the 
conversion of those who had forsaken him. And 
the language of the Holy Ghost, and of the Church 
to mankind has ever been, « whosoever will, let 
him take of the water of life freely." And it 
is owing wholly to the wickedness of the human 
heart, which is naturally the same in all, that any 
have ever been so far off, that they could not hear 
the sound of the gracious invitation. Nor are the 
heathen suffering unjustly for the sins of their fa- 
thers. They are as wicked in heart, and as opr A 

D 



C 38 ) 

cd to God as their fathers were, whom God gave 
over to a reprobate mind, because they did not like 
to retain him in their knowledge. And this oppo- 
sition to the truth they have always manifested, 
whenever exertions have been made for their con- 
version. Their having been without the means of 
grace, therefore, does not give the least shadow of 
evidence, that God was not willing they should be 
saved, and come to the knowledge of the truth, but 
proves only that he had not determined to « compel 
them to come in." 

2d. The atonement is full and complete, 
so that God can, consistently with his perfec- 
tions, « have mercy upon whom he will have 
mercy." There is not an individual of Adam's 
race, upon the face of the earth, whom we be- 
lieve God cannot, upon the ground of the atone- 
ment, make a trophy of his victorious grace, if in- 
finite wisdom judge it to be best. Neither has 
there ever been such an individual, nor will there 
ever be. And as for the objection, that many were 
dead and out of the reach of mercy before Christ 
died, it is of no force. It is founded upon the sup- 
position, that men could not have the means of 
grace before Christ's death, which is not true. It 
is also objected, that if all those for whom Christ 
died be not saved, Christ's priestly office is torn 
asunder, since he makes an atonement for some for 
whom he will not pray ; for Christ says, « I pray 
not for the world." 

Although this objection is often urged with much 
confidence, yet it is difficult for us to conceive in 
what its force consists. We acknowledge that 



( 39 ) 

Christ's making an atonement, and his interceding 
for his people, are hoth parts of his priestly office, 
yet they appear to us to be distinct parts, and not 
necessarily one and the same thing. It is easy to 
conceive, that great and important ends may he an- 
swered by God's opening a door of salvation for 
the non-elect, by the atonement of Christ, so as to 
leave them wholly without excuse, although he 
has never purposed to « compel them to come in." 
And it surely will not be pretended, that because 
Christ has been so merciful and gracious to the 
non elect, as to die for them, that, on this very ac- 
count, he has brought himself under obligation to 
pray for, and save them ; although they wilfully 
and obstinately reject his proffered mercies. And 
should any think it inconsistent for Christ to do any 
thing for the non-elect, in his mediatorial charac- 
ter, without securing their salvation, we would ask, 
whether it be not true, that the non-elect do receive 
favours from Christ in this capacity? Is it not on 
account of his death, that they enjoy the means of 
grace ; that the Gospel is to be preached « to every 
creature, 5 ' whether elected or not ? And are we 
not, moreover, taught, in Luke xiii. 8. that through 
the intercession of Christ, these means are tonti- 
nued to them longer than they otherwise would be ? 

We will now conclude with a few inferences from 
what has been advanced. 

1. From the nature of the atonement Ave learn, 
that those are in a very great error, who imagine 
that all men will be saved, merely on account of 
the fulness of the atonement. But if Christ died 
for the sins of all mankind, will not all be saved ? 
We answer ; No, not one of them, merely beer 



( 40 ) 

Christ has died. God is not, on account of the 
atonement alone, exclusive of his promise, under 
obligation to grant to one sinner eternal life, or to 
deliver him from deserved punishment. The doc- 
trine, that the obedience and sufferings of Christ 
were transferred to those for whom he died, or go 
imputed to them, that they can claim deliverance 
from punishment, and eternal happiness, as their 
just due, is, in our view, unscriptural, and irration- 
al. We know that some excellent Calvinistie Di- 
vines have incautiously taught, that this is the na- 
ture of the atonement, and we also know, that 
others, taking advantage of this, have founded up- 
on it the unscriptural doctrine of universal salva- 
tion^. 

In the former part of this Essay we offered our 
reasons for rejecting this view of the nature of the 
atonement. We observed, that it was not, in fact, 
true, that God cannot consistently imnish men for 

* It is much to be lamented, that those who " are set for the defence 
of the Gospel," have given such erroneous views of the nature of the 
atonement, as to afford support to a doctrine so pernicious to the souls 
of men, as that of universal salvation. Men are taught, even by some 
of the most worthy ministers of Christ, that all for whom Christ died 
must be saved. That God cannot be " merciful and just," unless he 
sav» them. They then open the Scriptures, and find that Christ gave 
himself a ransom for all; that he tasted death for every man ; and that 
he is the propitiation for the sins of the -whole world ; and the unavoid- 
able conclusion is, that all men will be saved : a conclusion, which di- 
rectly contradicts not only the plainest declarations of Scripture, but also 
the whole tenour of the Gospel. Does this contradiction really exist in 
the word of God, or have ministers mistaken the nature of the atone- 
ment ? Can any hesitate in answering this question ? But, on the other 
hand, let it be shown, that a full atonement is consistent with the final 
perdition of a part of mankind, and the sandy foundation of the uni- 
versalist is washed away, the superstructure falls, and ruin to his whole 
** m immediately ensues. 



( *i ) 

the same sins for which Christ died, because he ac- 
tually does do it, in part, in this life. We also en- 
deavoured to show, that if this were the real nature 
of the atonement, those for whom Christ died, are 
treated unjustly, by being kept so long out of their 
purchased inheritance — that they are delivered from 
the curse of the law, (that is, justified,) before they 
lelieve — that if Christ has paid the full debt of 
obedience, as well as the debt of punishment, they 
are under no obligation, on the ground of justice, to 
obey — that it is improper for them to pray for par- 
don of sin, or deliverance from the evils of this life,- 
or of that which is to come — that Christ's inter- 
cession is improper and useless $ and that there is 
no grace in their justification. 

But will not Christ's blood be spilt in vain, at 
least in part, if all for whom he died are not saved ? 
We answer, No, in no wise. Christ did not die to 
free men from all obligation to obey their Creator, 
and to bring the Almighty under obligation to save 
them, and to do it, even though they are ever so 
unwilling to come to the knowledge of the truth. 
According to St. Paul, Christ was set forth to be a 
propitiation through faith in his blood, to declare 
the righteousness of God, so that he might be just, 
and yet the justijier of him that helieveth in Jesus. 
And this purpose is fully answered, let the number 
of the saved be what it may. Besides, the suffer- 
ings of Christ would have been the same, whether 
he was the propitiation for the sins of the elect on- 
ly, or m also for the sins of the whole world," or of 
ten thousand worlds, if it had been the will of God* 
that he should die for so many. So that if the ob- 
jection have any weight, (which we apprehend 

d % 



( 42 ) 

it lias not,) it will have the same weight, whether 
the atonement be for all, or only for the elect, or 
whether all be saved, or only a part. The law and 
government of God must be " magnified and made 
honourable," before the pardon of one sinner could 
be consistent ; and after this is done, pardon may 
be extended to Adam's guilty race, just as far, and 
upon just such terms, as infinite wisdom sees fit. 
We may also observe, that Christ " shall see of the 
travail of his soul, and be satisfied." Every one, 
whom the Father hath given to him, shall be 
brought to glory. Yea, every purpose, whether 
direct or indirect, which God ever designed should 
be effected by the death of his Son, will be effected. 
How then, we ask, has he spilt his blood in vain I 
But if the atonement of Christ has rendered the 
salvation of all men, (if they will comply with the 
terms of the Gospel,) consistent with justice, will 
not the goodness of God incline him to save all, and 
as he has the hearts of all men in his hands, to 
make them willing in the day of his power ? To 
this we answer, the goodness of God will incline 
him to save, and to "prepare for glory," just as 
many as he judges to be best, and no more. If, 
therefore, we would know whether all will be sav- 
ed or not, we must look into God 9 s revealed will, 
and no where else. For since men are unwilling to 
come to the knowledge of the truth, nothing can be 
inferred from the fulness of the atonement, with 
respect to the number that will be saved. If then it 
be asked, Why will not all mankind be saved ? We 
answer ; it is not because Christ has not " died for 
all," nor because God our Saviour is not " wiping 
u < all men should be saved }" but it is because 



( *3 ) 

they " love darkness rather than light," and 
n will not come unto Christ, that they may have 
life." If again it be asked, Why does not this un- 
willingness prevent the salvation of all, since it is 
the same in all ? We answer, in the language of St* 
Paul, (Eph. i. 4, 5.) Because God " hath chosen 
some, in Christ, before the foundation of the world, 
that they should be holy, and without blame before 
him in love : having predestinated them to the adop- 
tion of children, by Jesus Christ to himself, accord- 
ing to the GOOD PLEASURE OF HIS WILL, to the 

praise of the glory of his grace." These are given 
to Christ in the eternal covenant of redemption. 
And all who are thus u given to him, shall come 
unto him, and him that cometh, he will in no wise 
cast out." (John vi. 37.) In them Christ " shall 
see of the travail of his soul, and be satisfied.** 
Although they are by nature the children of wrath, 
even as others, being alienated from the life of 
God, and dead in trespasses and sins, yet he, who 
commanded the light to shine out of darkness, doth 
shine into their hearts, to give them the light of 
the knowledge of the glory of God, in the face of 
Jesus Christ. They are delivered from the bond- 
age of sin, " by the washing of regeneration, and 
the renewing of the Holy Ghost," and being thus 
" afore prepared unto glory," they h are kept by 
the power of God, through faith unto salvation." 
And finally, if it be asked, Why hath not God 
thus chosen all to salvation ? We answer, in the 
words of our saviour, (Matt xi. 26.) « even so, 

FATHER, FOR SO IT SEEMED GOOD IN THY SIGHT." 

For although the Scriptures might warrant us 



( ^ ) 

to offer several other reasons, why God has not 
chosen all to salvation j yet as this reason appears 
to be amply sufficient to satisfy every humble in- 
quirer, no other need now be given. For since our 
Saviour hath expressly told us, that whilst some 
shall come forth from their graves, *< to the resur- 
rection of life," others shall come forth « to the re- 
surrection of damnation," and " shall go away 
into everlasting punishment :" it is the height of 
folly and impiety for any one to rise up in the face 
of the judge of quick and dead, and condemn the 
eternal counsels of heaven as unwise, merely be- 
cause they are beyond his shallow comprehension ! 
As well might he 



" Snatch from his hand the balance and the rod, 
* c Re-judge his justice, be the god of God !" 






2. From the fulness of the atonement we learn, 
that no sinner, who enjoys the light of the Gospel, 
has the least excuse for not being saved through 
faith in Christ, and that he never will have such an 
excuse. 

Although if Christ had made no atonement for 
the non-elect, they would have been justly con- 
demned for transgressing the law of God, and the 
enmity of their hearts to God would have been 
manifested by their opposition to Christ, and his 
holy religion ; yet when they should discover, 
that their salvation through faith in Christ was 
never possible, and therefore, that the offers of 
mercy, with respect to them, could never have 
been sincere } where would be the propriety of God's 



( ** ) 

requiring them to believe on his Son, with pro- 
mises of eternal salvation, if they complied ? 
And how would it be possible for them ever 
to blame themselves for not being saved in this 
way ? But since this is not the case, since the word 
of God assures us that Christ "tasted death for 
every man," whether he be elected or not, that 
" all things are now ready," and that " whosoever 
will may come ;" and consequently, that it is owing 
wholly to their own obstinate unbelief, and wilful 
rejection of the Saviour, that men perish in their 
sins, surely U every mouth will be stopped," 

3. Finally, who, in the view of this subject, 
©an refrain from admiring the matchless wisdom, and 
ineffable grace of God, manifested in devising and 
executing the glorious plan of salvation by a Re- 
deemer ? To have devised a way, so that the 
character and government of God should remain 
unsullied, and yet the guilty violators of his law be 
pardoned, and this " freely by the grace of God," 
was as much above the wisdom of man, as the hea- 
vens are higher than the earth. Yet such a plan 
hath God devised. In it "mercy and truth have 
met together | righteousness and peace have kissed 
each other." This plan bears upon it the stamp of 
infinite wisdom. The all-wise God hath marked it 
for his own. No wonder "the angels desire to 
look into these things." But what language can 
express, what tongue can speak the sentiments of 
those, for whom the Son of God hath not only shed 
his blood; but whom he hath also "redeemed 
from all iniquity, and purified unto himself for a 
peculiar people l" Will hosannas ever languish u^ 



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